The word Yoga comes from the its Sanskrit root yuj - to join, to connect, to unite the self with the source.

Yoga is one of the six orthodox systems of Indian philosophy, the other five systems being Sankhya, Vedanta, Mimamsa, Nyaya and Vaisesika. All six systems are closely interrelated and have evolved from the Vedas, the oldest known scriptures dating back to 3000 B.C.

It was in the 'Maitrãyanî', 'Svetã svatara' and the 'Katha Upanisads' that the Yoga system attained a systematic development. These three Upanisads of Krsna Yajurveda is where we see a relationship between the Sãmkhya metaphysics and Yoga. It is from this compilation that the Yoga Sutras, as compiled by Patanjali, developed.

It is important to understand that Patanjali was a compiler, an editor of certain aspects of Yoga. Not, as is thought by some schools, the founder. Patanjali only systemized its facts as he had them.

The Yogatattva Upanisad claims four kinds of Yoga, The Mantra Yoga, Laya Yoga, Hatha Yoga and Rãja Yoga. The Yoga writer Jaigísavya wrote 'Dhãranã 'sãtra' which dealt with Tantra Yoga.

Most of the Yoga processes described in the Upanisads either define Yoga with six paths: Sad-Anga Yoga, or of Yoga with eight paths: Astãnga Yoga, similar to that of Pantanjali.

Patanjali's eight fold path known as Astãnga are:

1. Yama - means universal commandments.
2. Niyama - means individual discipline.
3. Asana - means correct posture.
4. Prãnãyãma - means control of breathing.
5. Pratyãhãra - means control of the senses.
6. Dhãranã - means concentration of thought control.
7. Dhyãna - means a state of meditation.
8. Samãdhi - means a highly advanced state of meditation for attaining cosmic consciousness.

The Amrta-Nada Upanisad, similar to Patanjali accounts the Sad - Anga Yoga or six paths as:

1. Pratyãhãra - meaning restraint.
2. Dhyãna - here meaning concentration.
3. Prãnãyãma - means breath control.
4. Dhãranã - here meaning a state of fixation.
5. Tarka - means reasoning.
6. Samãdhi - means here, meditative absorption.

The list below is to assist with defining and clarifying Yoga and its forms.

Mantrayoga: The study of and application of sound: its cause-effect and benefits.
Hathayoga: The development of force/energy balanced and unified physically and spiritually
Jnanayoga: The path of knowledge and philosophic wisdom.
Bhaktiyoga: The application of devotion, to the studying of the scriptures.
Karmayoga: the principals of cause and effect and duty. Within this are eight forms of Karma.
Rajayoga: The study and application of the mind in all its aspects constructively and creatively.
Layayoga: The way of liberating the mind with knowledge.
Jainyoga: The understanding of Universal Laws and self conduct.
Siddhayoga: The path of Yoga of a renunciate. A semi-divine being. A sage.
Margayoga: The applying of Yoga to ones life. A path of Yoga.
Sutrayoga: The verses of unification - all aspects of Yoga.
Tantrayoga: The understanding and applying of the creative processes.
Kundaliniyoga: No such aspect - simply the energy in the spine, that can be awakened by Yoga.
Astãngayoga: The eight accessories of Yoga of which there are three interpretations.
Kriyayoga: The application of meditation through control of breathing and thoughts, also service.
Sad-Angayoga: The six accessories of Yoga as given by the Dhyãna-Bindu Upanisad.
Pañca-Da' sãngayoga: The fifteen accessories as given in the Teto-Bindu Upanisad.

Peoples objectives in Yoga are in the billions. The objective of Yoga is to enlighten. The understanding of the objectives of Yoga is of vital importance to one's own. The objective of Yoga being enlightenment relates to the person becoming self-realized self-aware and the whole interrelationship with all aspects of life in a microcosmic and macrocosmic sense. Through self-realization/awareness the application for the development of the potentials for health - physically, emotionally and mentally - are activated. Through this activity one develops the sensitivity to perceive the threshold of the reality of being and eventually beyond.